A66111:1478
The truly blessed man, or, The way to be happy here, and forever being the substance of divers sermons preached on Psalm XXXII / by Samuel Willard.
printed by B. Green and J. Allen for Michael Perry, 1650
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
2. It is against himself: hence said to wrong his own soul, Prov. 8. 36. And how unreasonable is that?
1. It defiles the man: it poisons him, it leaves him under that filthiness which is indeed his bane: it leaves a blot upon him, which exposeth him to reproach: Sin is therefore in Scripture compared to all those filthy things that can be thought of, and all too little to set forth its odiousness.
1. It defiles the man: it poysons him, it leaves him under that filthiness which is indeed his bane: it leaves a blot upon him, which exposeth him to reproach: Sin is therefore in Scripture compared to all those filthy things that can be thought of, and all too little to set forth its odiousness.
2. It robs the man of his peace. There is great peace in Obedience, Psal. 119. 165. But sin lays a foundation for all disturbance, Isa. 57. 20, 21. It makes deep wounds in the Conscience, which will ⟨p. 472⟩put him to horrible pain, and if he doth not feel it, yet it is his portion, and to be looked for every moment, Job 15. 20. &c.
3. It deprives him of his happiness: and that both naturally, and upon the Covenant terms. Sin, if it gets into a man, is it self a misery, and lays him open to the wrath of God, Rom. 6. 2•.
4. Hence it subjects him to all misery. It brings all the curses written, on his head. The threatening runs in these terms, Ezek. 18. 4. And all that is unhappy is contained in that word. It separates from God, Isa. 57. 2. And what but misery awaits that's separation?
4. Hence it subjects him to all misery. It brings all the curses written, on his head. The threatning runs in these terms, Ezek. 18. 4. And all that is unhappy is contained in that word. It separates from God, Isa. 57. 2. And what but misery awaits thats separation?
3. It is against Mankind. He hurts not himself only, but his neighbour too, and that unreasonably.
For,
1. It Scandalizeth men: it often becomes a temptation to others to sin, and this is the greatest mischief that we can do to another, to draw him into Sin: it is to give him a stab at the heart; to destroy him, Rom. 14. 15.
1. It Scandalizeth men: it often becomes a tempta•ion to others to sin, and this is the greatest mischief that we can do to another, to draw him into Sin: it is to give him a stab at the heart; to destroy him, Rom. 14. 15.
2. It occasions others trouble and affliction. One sinner sometimes, and that by one sin, may trouble a whole nation, Josh. 7. A Parent may by his sin bring mischief on his family, and procure judgments to his dearest relations. 2 Sam. 12 10.
3. Hence untractableness under the means must needs be unreasonable: this follows from the former; for▪
1. The design of the means is to reclaim men from sin. The Gospel is a Gospel of Salvation, and it is an essential part of this Salvation, to save men from their sins, Joh. 1. 29. And this is done, not only by ⟨p. 473⟩••doning them, but also by turning them from their ••quities; hence put together, Act. 5. 31. And to this the means are accommodated, Act. 26. 18.
2. Mens untractableness wholly frustrates this design: it is the very nature of it to do so, Jer. 8. 5. God saith to Sinners, turn, why will you die? but they say, •here is no hope, for we have loved strangers, and after them we will go: this is that stiff neck, that iron sinew that will not bow, this is the reason why sinners are not gathered to Christ, Matth. 23. 37.
2. Mens untractableness wholly frustrates this design: it is the very nature of it to do so, Jer. 8. 5. God saith to Sinners, turn, why will you dy? but they say, •here is no hope, for we have loved strangers, and after them we will go: this is that stiff neck, that iron sin•w that will not bow, this is the reason why sinners are not gathered to Christ, Matth. 23. 37.
3. Men hereby prevent their own good. Whiles this obstinacy remains, men keep out of the way of peace; how doth God expostulate with them on this account? Isa. 48. 18. O that they had hearkened, &c. God backs his calls and counsels with gracious promises, to allure sinners after him, but they despise their own mercies.
3. Men hereby prevent their own good. Whiles this obstinacy remains, men keep out of the way of peace; how doth God expostulate with them on this account? Isa. 48. 18. O that they had hearkned, &c. God backs his calls and counsels with gracious promises, to allure sinners after him, but they despise their own mercies.
4. Hereby they expose themselves to the more miseries. Not only doth Gods wrath abide on them, but they increase their sorrows by it; this is the reason of the utter ruin of sinners under the Gospel, Matt. 23. 38. It lays them open to more intolerable punishments, and makes their damnation unavoidable, and more astonishing, Deut. 28. 59.
4. Hereby they expose themselves to the more miseries. Not only doth Gods wrath abide on them, but they encrease their sorrows by it; this is the reason of the utter ruine of sinners under the Gospel, Matt. 23. 38. It lays them open to more intolerable punishments, and makes their damnation unavoidable, and more astonishing, Deut. 28. 59.
4. The pretended reasons of mens untractableness are brutish, and argue them void of understanding. They think they are rational, but they act like mere beasts; for,
4. The pretended reasons of mens untractableness are brutish, and argue them void of understanding. They think they are rational, but they act like meer beasts; for,
1. They judge of evil and good by their senses. They know no other happiness but what consists in gratifying of their carnal appetite, which is become sensual. What pleaseth their carnal eye; ear, and ⟨p. 474⟩palate, that they call good, and what is displeasing to them, they call evil: and herein they do no• advance one step beyond the horse and mule, fo• beasts do just so; and if they acted according to Rules of understanding they would ascend higheth They submit to the vilest servitude of sin, because by it they give content to their senses; thus it • said of Issachar; Gen. 49. 14, 15.
1. They judge of evil and good by their senses. They know no other happiness but what consists in grati•ying of their carnal appetite, which is become sensual. What pleaseth their carnal eye; ear, and ⟨p. 474⟩palate, that they call good, and what is displeasing to them, they call evil: and herein they do no• advance one step beyond the horse and mule, fo• beasts do just so; and if they acted according to Rules of understanding they would ascend highet• They submit to the vilest servitude of sin, because by it they give content to their senses; thus it • said of Issachar; Gen. 49. 14, 15.
